Morning journal and courier., 1887-02-26
Saturday, February 26, 1857
PRoFESsoR DEHOIs, LEoTURE.

PROFESSOR DUBOIS LECTURE.
Am Able DiscOurse-A Large Audience
Hears 1t And Fully Repaid For At
tending.
Professor Augustus ]. Dubois last evening
gave the second lecture of the twenty-frst
course being given to mechanics at the
North Sheffield hall. His subject was "Sci-
ence and the Spiritual" 1t was profound
and able discourse, and in substance he said:
Webster defines science as "generalized
truth" This seems to answer better for
knowledge in general than for that kind of
knowledge we call scientific. Comparing
the definitions of Professor Newcomb and
Professor Huxley they are found to amount
to the simple expression that s'science is gen
eralized truth" We thus assume mind on
the one side and external reality on the 9th
REORGANIZATION and truth-and we assume
a relation between the two such that our log
ical deductions correspond to external reali-
ty. Thus in geometry, the point and the
line are ideals. So also in other sciences.
We work with those ideals and find our men
tai conclusions from them to represent fact
We thus formulate distractions and find
them laws of nature. We apply logical con-
sequences to external nature and find cerrs-
spondence. We may then define science as
This can only mean mind interpreting
mind. The universe being the expression of
thought admits of being translated back into
thought. We thus recognize the spiritual as
the basis of the natural, the real the ex-
preston of the ideal. This conclusion is
based on sound logic, not on analogy. By
our own spiritual act, that is, by the exertion
of our will, we ourselves affect matter to
some extent. Volition is known to be accom-
panied by brain action, and brain molecules
move in obedience to the spiritual mandate
of will. If then part of the motion in pro
cess is undoubtedly due to our own spiritual
act why is not the rest of it due to spiritual
action also? It is not scientific to have two
different causes for like effects.
Thus what we call the uniformity of ma
ture" means the action of unchanging will
back of nature. 1t also indicates that the
power of our own wills is practically limited
in external nature. theoretically we would
have no right to assume such limit. To move
the neon from her orbit might only require
the proper thought. A disturbance once in
troduced by will, even mans will must extend
through the whole universe and no limits can
be set to its results priori.
Conformity" then simply assures us on
the strength of unbroken experience that the
action of our will in physical nature is limit
ed, but we cannot assume that it must be,
and the limits we can only find by expert
euce.
The definition of a miracle, then, as some
thing contrary to the laws of nature must be
discarded. If such there have been for to
experience we must go-it is not supernatu-
raj, but already in the very constitution of
nature 1t is natural because spiritual, not
spiritual because unnatural, and is what all
nature is-the material manifestation of will.
But while mans will is limited in its eff
fects upon external nature, its true sphere of
action is in the formation of character. Here
it's sway is regal. Man must first learn what
is best. He must then will to do it. Volun-
tary right action becomes habitual, consti-
tutes character, the chiefest product of
and virtue. Here the contest be-
tween will and knowledge begins and the real
significance of life appears. In the physical
world mans material desires are the guar
anty of his progress. What correspond to
these material desires in the moral world?
such spiritual ambitions to rouse the
soul to mighty desire, we can expect no moral
progress Hunger of the soul there must be
and spiritual pressure for spiritual progress,
no less than hunger of the body and material
pressure for material progress. And do we
not find such! Truth, justice, charity, love,
liberty, patriotism, family affections, the
wish of conscience the constraint of duty,
the dictates of mercy, the consciousness of
freedom, the hungry and thirst after immor-
bound together and enforced by
the highest sanction of religion claiming
the authority of an express revelation, and
laid by it upon the altar of the purest devo-
ton that can be inspired by the most perfect
and love compelling examplel
These are not the mere adornments of life,
the distractions of sentiments, the amenities
of society. They are the great spiritual re-
alities, the most substantial verities, the real
substance of universe based upon the spir-
itual Man was not made to doubt these
things. He must be false to himself before
they let him go. He cannot live his life
without their constraining power. AS within
the limits of our natures our will acts su-
preme as that of the Great Ruler, so in these
spiritual urgencies which spur that will to
action, even our material desires urge on
our intellects-our characters rise to his!
This is what the formation of character
means. This is why it constitutes mans
great purpose on earth. For this he is placed
out of harmony in world of law. For this
by slow, patient toll he must learn the right.
For this, having learned, he must will to do.
For this he finds in himself a spiritual power
which is at once the solution of the mystery
and the assurance of victory.
The conclusion, then, is as irresistible as
logical-that as within the limits of our Ra
lures our will acts supreme as that of the Great
Ruler himself, 80 in these spiritual urgencies
which spur that will to action, even as our
desires urge on our intellects, our
characters rise to his. This is what the for
nation of character really means. To enforce
the rule of these great verities is mans great
purpose on earth. For this mans will is
free, and co-operates to eternal ends. This
accepted rules of inductive and deductive
logic" and its outcome is the reality of the
spiritual and the inestimable value of life.
There was large audience present aud all
felt amply repaid for Drawing the cold wealth
er and attending.